“MERE” CHRISTIANITY

by Bob Wheeler

cs-lewis-ecrire[1]

C.S. Lewis

Review:

Mere Christianity

C.S. Lewis

Macmillan, 1960

190 pp., pb.

When dealing with a writer like C.S. Lewis one is always confronted with the question of whether the proverbial glass is half-full or half-empty. There is much to commend Lewis as a writer: he is intelligent, thoughtful and articulate. Lewis was Professor of Medieval and Renaissance Literature at Cambridge University and the author of the children’s stories The Chronicles of Narnia. As a former atheist who became a professing Christian, he is especially effective at pointing out all of the flaws in modern secular thinking.   But when he turns his attention to theology his work has serious problems of its own. As it turns out, his strength as an apologist is his weakness as a theologian.

His book Mere Christianity began as a series of radio addresses which were then published as three separate books between 1943 and 1945. The final printed version is divided into four parts: “Right and Wrong as a Clue to the Meaning of the Universe,” “What Christians Believe,” “Christian Behaviour” (we retain Lewis’ British spelling here, even if Spellcheck doesn’t like it!), and “Beyond Personality.”

In the first part (“Right and Wrong as a Clue to the Meaning of the Universe”) we see Lewis at his best. Here he lays out the apologetical argument for belief in Christianity. He appeals to the innate human sense of right and wrong, and argues from that that there really must be an external, objective standard of morality; and that this, in turn, can be accounted for only if there is a Supreme Being. Lewis demonstrates convincingly that there is no adequate secular alternative. It is either God or nothing.

It is in the second part (“What Christians Believe”) that Lewis gets into trouble, and the chief flaw is contained right within the title of the book. He is seeking to defend “mere” Christianity, which he defines as “what Christians believe.” The problem here is that he is defining Christianity so broadly that it includes the Roman Catholic and Easter Orthodox churches, as well as Protestantism (he himself was a member of the Church of England). This means that instead of going to Scripture and expounding it, he is merely content to state what all the branches of professing Christendom hold in common. Unfortunately this means that he is hopelessly vague on the most important doctrine of all, the nature of salvation.

Lewis tells us that he does not want to commit himself to any particular theory of the atonement, but he is particularly dismissive of the one that is the most biblically orthodox, what is generally called the Penal Satisfaction theory. Biblically orthodox theologians, end even Roman Catholic ones, for that matter, have argues that Christ died as a substitute for those who would believe on Him, and effectively paid the penalty for their sins. All that Lewis will say, however, is that “Christ’s death has somehow put us right with God and given us a fresh start” (p. 57). “We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He disabled death itself” (p. 58). And that is as far as Lewis is willing to go.

And probably because he is so vague on the nature of the atonement Lewis was also vague on how we receive its benefits. He tells us that there are three means by which we receive the life of Christ: baptism, faith, and Holy Communion, but he will not tell us how the three relate to each other. “. . . I am not saying anything about which of these three things is the most essential” (p. 63). But the Bible itself is quite clear on the matter: we are “justified” (i.e., made righteous in the sight of God) by faith (Rom. 3:28; 5:1; Gal. 2:16; 3:24). Baptism and the Lord’s Table are signs and seals of that faith, the formal, outward means by which we publically express our faith and make a formal commitment to Christ. But what actually saves us (what theologians call “the instrument of justification”) is our personal faith in Christ alone as our Savior. (Note: there is no direct command and no clear example anywhere in the New Testament for baptizing anyone who cannot personally make a public profession of faith in Christ. Infant baptism makes about as much sense as a label on an empty bottle!).

Unfortunately Lewis even goes so far as to suggest that a person could be saved who had never heard of Christ at all. “We do know that no man can be saved except through Christ; we do not know that only those who know Him can be saved through Him” (p. 65). At this point Lewis has quite taken leave of his senses.

The third part of the book is entitled “Christian Behaviour,” and here again he does not take a strictly biblical approach, but is content simply to lay out “what Christians believe.” Thus at one point he delineates the “seven virtues” – the four “cardinal virtues” (prudence, temperance, justice, and fortitude) and the three “theological virtues” (faith, hope and love). These distinctions he borrowed from Roman Catholic teaching, and the Catholic Church, in turn, borrowed the “cardinal virtues” from Greek philosophy. But it is nothing less than astonishing to see Lewis, and the Roman Catholic Church, reaching to non-biblical, and even non-Christian sources, for guidance on morality! Sadly, however, it has to be admitted that modern evangelical Protestantism has tended to avoid the subject of Christian ethics altogether, and Lewis does have some helpful insights on the subject.

The fourth section of the book, “Beyond Personality,” entails a rather abstruse discussion about the nature of the Trinity, and here Lewis is not alone in philosophizing about the metaphysical distinctions within the Godhead. Lewis then concludes that section with a discussion about how to live the Christian life. But here it is hard to discern what role, if any, that the Holy Spirit plays in conversion and sanctification. At points Lewis seems to be saying that God uses natural means to change us – if we let Him – and that it is a slow, gradual process that lasts over a lifetime. Lewis concludes his book with a speculative discussion about what the future evolution of the human race might look like.

Part of the problem with Lewis’ approach to “mere Christianity” may stem from the fact that he was a member of the Church of England, a church which has typically tried to be all things to all men, and has sometimes tried to straddle the fence between Roman Catholicism and Protestantism. But if a church is not soundly biblical in its theology, and especially if it is not clear on the issue of salvation, in the end it has nothing to offer a perishing humanity. The most valuable thing that the church can give the world is the truth, the truth about its predicament and salvation. If we genuinely care about our fellow human beings we will give them the gospel, and we will do this both lovingly and faithfully. Anything else is nothing less than criminal – it leaves men and women to perish in their sins.

Lewis has performed a valuable service to the church as an apologist. As a former atheist who converted to Christianity he was forced to think through the issues and arrive at some firm conclusions, and as a result he can present the case for Christianity very convincingly. We can only wish that he had done a better job of explaining Christian doctrine – as it has been revealed to us in Scripture!

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